Foreword | Introduction | One | Two | Three | Four | Five | Six | Seven | Bibliography |
- C H A P T E R S I X -
Incomparable Sociability |
George Haas never read Boris Porshnev, yet he and I spoke with one voice about the way of solving the hominoid problem. If only
that voice could have been heard in Green's books, if only George could have been on the ISC (International Society of
Cryptozoology, founded in 1982) to help me counter Grover Krantz on the issue... But fate willed otherwise.
George's contribution to the great debate was so much to my liking that I even entertained for some time pipe dreams of George launching a new publication, called Current Hominology, a man and nature magazine, devoted to ecological, ethical, and philosophical problems, with man represented by the hominologist and nature by the homi. Alas, George was not in the prime of life, illness intervened and in October 1977, I received word from Warren Thompson of the Bay Area Group who said, George Haas has asked me to write to you on his behalf. He has been in the hospital for the past five weeks because he has cancer. It was just disclosed this past weekend that his condition is now considered terminal and that he has only three to four days left to live." LEFT: Three Bigfoot veterans with the 'Bigfoot Blues,' (from left to right), Dmitri Bayanov, John Green and Grover Krantz, (Moscow Conference, Darwin Museum, October 1997). RIGHT: George Haas:"Bigfooters, cheer up! We shall overcome some day!" (Photo received from George Haas.)
Happily, the next message was from George himself, it said, "Just a few lines to let you know that my condition which we wrote
to you about a few weeks ago has taken a turn for the better. I was released from the hospital a week ago after being there for two
months, I am now back home in my apartment. I am slowly recovering, getting stronger and feeling better every day. Well, I just
wanted to let you know that I am still here and looking forward to hearing from you again in the future."
Overjoyed, I replied with this message:
I continued to communicate with Warren Thompson, who published and distributed the Bigfoot Bibliography, initiated by
George Haas, but contact grew thinner and some years later ceased altogether. Thus, on the question of ends and means, I was left
to face Dahinden, Green, and Krantz without an ally in North America, at least an ally known to me and of a stature and abilities of
George Haas. Dahinden was not much of a problem because, unlike Green and Krantz, he didn't widely advocate a 'kill Bigfoot'
policy, and in the early 1980s he broke relations with us anyway. But Green and Krantz, the outstanding hominologists of North
America, continued to remain my 'professional' colleagues as regards the reality of relict hominoids while we were destined to be
bitter opponents on the 'kill or film' issue, and that was somewhat tragic.
I greatly valued Green's literary work, for his three paperbacks, On The Track of the Sasquatch (1969), Year of the Sasquatch
(1970), and The Sasquatch File (1973), enabled the researcher to compare North American and Eurasian data on relict hominoids.
Even more fruitful in this respect was Green's fourth book, a hardcover volume of 492 pages, published in 1978 and titled
Sasquatch: The Apes Among Us. It was most useful not only because it supplemented information previously published by the
author but also because, unlike the previous books, this one had a Sasquatch Index, with such subdivisions as Behavior, Description,
Indicated Diet.
In the opinion of Boris Porshnev, George Haas, myself, and many others, the key to the solution of our problem is friendly
contact with the hominoid. Haas writes that Bigfoot "is never seen unless he wants to be seen or doesn't care." Obviously, it is
essential for the researcher seeking friendly contact to have an idea about situations in which Bigfoot wanted to be seen or didn't
care. And here Green's volume, with its Index, comes in handy. The very first lines of Chapter 1 read as follows:
Here's another case dealing with the evidence of the night watchman at a small sawmill in the forest 20 miles north of the town of
Orofino, Idaho:
In her paper sent to the Vancouver conference, M.J. Koffmann said that the almasti of the Caucasus used to be offered food and
even clothes by humans. Special sympathy was offered to their females with babies. The creatures take food from man dairy
products, meat, honey, porridge, all sorts of fruits and vegetables. John Green's Sasquatch Diet Index, which includes "stolen items
and handouts," lists, among others, the following items of interest to Bigfoot: apples, cattle, chickens, cooked food, corn, fish, flour,
garbage, macaroni, oranges, peaches, prunes, rabbits, sandwiches, sheep, table scraps, turnips, vegetables.
I wrote in Current Anthropology magazine in 1976:
Nonsense? Paradox, yes, but not nonsense. No species of the great apes in the wild is known to make such regular and
profound contacts with humans as our 'wards' do. By 'profound' I mean that they take not only food from humans but sometimes
take the latter along as well, usually causing them in so doing no physical harm. Such cases are on record both in Eurasia and North
America. One entry in Green's Sasquatch Index reads, "Carry things: animals, persons, ..."
Why then is it paradoxical to speak of Sasquatch sociability? Because in relation to man it is, as a general rule, one-sided. In
those rare but ever repeated cases when a homin is ready for friendly contact, humans are usually not. In my book, In the
Footsteps of the Russian Snowman, a case is listed involving Anatoly Pechersky, a teacher, who was approached and followed in
the mountains of the Kirghiz Range by an old and hungry hominoid. Contact was interrupted when a fearful Pechersky produced a
hunting gun. In North America, as follows from Green's writing, similar contact was broken when man not only produced a gun but
fired at the creature. The idea of friendly contact with wild hairy bipeds is as strange a fantasy to civilized bipeds of the 20th century
as the idea of friendship with gorillas was to civilized people of the 19th century. For them a norm, not a fantasy, was the slaughter
of these relict animals by trophy hunters.
The above points are well illustrated by the late anthropologist Carleton Coon in his report at the Vancouver conference entitled,
Why There Has To Be A Sasquatch. He relates a case in New Hampshire which he investigated personally and reports as follows:
On record is also a knock-on-the-door-and/or-window syndrome, as illustrated by the case of Mecheny in Siberia, described in
my book. All of that, and many other peculiarities of Sasquatches and their relatives in Eurasia, bespeak their 'more than animal,'
(i.e., 'superanimal') qualities.
Knowing this, how should we proceed about 'discovering' these creatures? Searching for them in forests and mountains has
long been compared to trying to find a needle in a haystack. Grover Krantz has improved upon the simile: "the proverbial needle is
furtively moving about inside that haystack and leaving little indication of its previous locations." So what's to be done?
Some clever housewives, instead of groping for a dropped needle on the floor, easily find it with the help of a magnet. A
powerful magnet, I suppose, could extract a needle even from a haystack. So if we want to discover a hominoid by way of friendly
contact we should use all means that attract him and put aside all things that repel or alert him. That is why George Haas says of his
group that they set out baits and lures in an attempt to entice the creatures in to look for us rather than the other way around; that
they go into the woods completely unarmed; that most important is their attitude, which is friendly and relaxed, free of hate and fear.
Similar advice was offered by me to René Dahinden.
To entice a hominoid, to induce him to respond accordingly to a friendly gesture and offer on our part is one reasonable line of
action. It demands, besides clever planning and preparation, immense patience and persistence. Some initial results on this way
have already been marked by the Bay Area Group in California and M.J. Koffmann's group in the Caucasus. Our beacon in this
approach should be the pioneering work in befriending chimpanzees and gorillas by such primatologists as Jane Goodall, George
Schaller, and Dian Fossey.
Another no less obvious and reasonable line is to use the help of those, as Boris Porshnev states, "tender-hearted people who are
already in friendly contact with the creature, having positively responded to his sociable advances." Porshnev pinned special hopes
on this tactic, calling it "a key to the practical solution of the whole problem." When he wrote that, we only had information about
such cases in Eurasia, mostly the Caucasus, with the problem that local inhabitants there tend to obey taboos which forbid them to
"betray" wildmen. Today we know, from the Green volume in particular, that friendly contacts of this kind are also on record in
North America, where the population (except the Indians) knows no taboos in regard to Bigfoot and Sasquatch.
Our task then is to:
1. Inform potential contactees of our interest
Obviously, there is the question of money for us, just as there is for the opposition. Says Grover Krantz on this point,: "With
enough money, say about half a million dollars, a Sasquatch could almost certainly be obtained by expert hunters."
I realize that permanent friendly contact with a Bigfoot may cause some inconvenience to a household or its neighborhood. But
would not one take inconvenience in one's stride for half a million dollars? Would not the man who fired at the creature demanding
its daily portion of table scraps have behaved differently had he known that half a million bucks awaited him for continued supply of
table scraps to his hairy intruder?
Where to get the prize money? Of course, tender-hearted private funders would be most welcome and may step forward,
considering the fact that the dividends would start coming as soon as photographic evidence was obtained. But perhaps the
necessary funds could be raised through contributions by people of ordinary incomes around the world if we explain to them the aim
and significance of the operation. The next step, then , is to find enterprising and trustworthy people or an organization that would
be willing to undertake such a venture.
** I now use the term "homin" instead of "homi" and as a substitute for the old term
"relict hominoid". Hominology is the science of homins. |
Foreword | Introduction | One | Two | Three | Four | Five | Six | Seven | Bibliography |